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5
562-586

  • The knot that is (fastened) tight on our throat is that thou shouldst know whether thou art vile or fortunate.
  • عقده‌ای که آن بر گلوی ماست سخت  ** که بدانی که خسی یا نیک‌بخت 

  • Solve this problem, if thou art a man: spend thy breath (life) on this, if thou hast the breath (spirit) of Adam (within thee).
  • حل این اشکال کن گر آدمی  ** خرج این کن دم اگر آدم‌دمی 

  • Suppose thou knowest the definitions of (all) substances and accidents, (how shall it profit thee?): know the (true) definition of thyself, for this is indispensable.
  • حد اعیان و عرض دانسته گیر  ** حد خود را دان که نبود زین گزیر 

  • When thou knowest the definition of thyself, flee from this definition, that thou mayst attain to Him who hath no definition, O sifter of dust. 565
  • چون بدانی حد خود زین حدگریز  ** تا به بی‌حد در رسی ای خاک‌بیز 

  • (Thy) life has gone (to waste) in (the consideration of logical) predicate and subject: (thy) life, devoid of (spiritual) insight, has gone in (study of) what has been received by hearsay.
  • عمر در محمول و در موضوع رفت  ** بی‌بصیرت عمر در مسموع رفت 

  • Every proof (that is) without (a spiritual) result and effect is vain: consider the (final) result of thyself!
  • هر دلیلی بی‌نتیجه و بی‌اثر  ** باطل آمد در نتیجه‌ی خود نگر 

  • Thou hast never perceived a Maker except by means of a thing made: thou art content with a syllogism.
  • جز به مصنوعی ندیدی صانعی  ** بر قیاس اقترانی قانعی 

  • The philosopher multiplies links (consisting) of (logical) proofs; on the other hand, the elect (the mystic) is contrary to him (in this respect).
  • می‌فزاید در وسایط فلسفی  ** از دلایل باز برعکسش صفی 

  • The latter flees from the proof and from the veil (between himself and God): he has sunk his head in his bosom for the sake of (contemplating) the Object of the proof. 570
  • این گریزد از دلیل و از حجاب  ** از پی مدلول سر برده به جیب 

  • If to him (the philosopher) the smoke is a proof of the fire, to us (mystics) ’tis sweet (to be) in the fire without the smoke,
  • گر دخان او را دلیل آتشست  ** بی‌دخان ما را در آن آتش خوشست 

  • Especially this Fire which, through (our) nighness and fealty (to God), is nearer to us than the smoke.
  • خاصه این آتش که از قرب ولا  ** از دخان نزدیک‌تر آمد به ما 

  • Therefore ’tis black villainy to go (turn away) from the Soul (Reality) towards the smoke for the sake of (indulging) the phantasies (illusions) of the (animal) soul.
  • پس سیه‌کاری بود رفتن ز جان  ** بهر تخییلات جان سوی دخان 

  • In explanation of the saying of the Prophet, on whom be peace, “There is no monkery in Islam.”
  • در بیان قول رسول علیه‌السلام لا رهبانیة فی‌الاسلام 

  • “Do not tear out thy feathers, but detach thy heart from (desire for) them, because (the existence of) the enemy is the necessary condition for (waging) this Holy War.
  • بر مکن پر را و دل بر کن ازو  ** زانک شرط این جهاد آمد عدو 

  • When there is no enemy, the Holy War is inconceivable; (if) thou hast no lust, there can be no obedience (to the Divine command). 575
  • چون عدو نبود جهاد آمد محال  ** شهوتت نبود نباشد امتثال 

  • There can be no self-restraint when thou hast no desire; when there is no adversary, what need for thy strength?
  • صبر نبود چون نباشد میل تو  ** خصم چون نبود چه حاجت حیل تو 

  • Hark, do not castrate thyself, do not become a monk; for chastity is in pawn to (depends on the existence of) lust.
  • هین مکن خود را خصی رهبان مشو  ** زانک عفت هست شهوت را گرو 

  • Without (the existence of) sensuality ’tis impossible to forbid sensuality: heroism cannot be displayed against the dead.
  • بی‌هوا نهی از هوا ممکن نبود  ** غازیی بر مردگان نتوان نمود 

  • He (God) hath said ‘Spend’: therefore earn something, since there can be no expenditure without an old (previously acquired) income.
  • انفقوا گفتست پس کسپی بکن  ** زانک نبود خرج بی‌دخل کهن 

  • Although He used (the word) Spend absolutely, (yet) read (it as meaning) ‘Earn, then spend.’ 580
  • گر چه آورد انفقوا را مطلق او  ** تو بخوان که اکسبوا ثم انفقوا 

  • Similarly, since the King (God) has given the command ‘Refrain yourselves,’ there must be some desire from which thou shouldst avert thy face.
  • هم‌چنان چون شاه فرمود اصبروا  ** رغبتی باید کزان تابی تو رو 

  • Hence (the command) ‘Eat ye’ is for the sake of the snare (temptation) of appetite; after that (comes) ‘Do not exceed’: that is temperance.
  • پس کلوا از بهر دام شهوتست  ** بعد از آن لاتسرفوا آن عفتست 

  • When there is no ‘predicate’ (relative quality) in him (any one), the existence of the ‘subject’ (the correlative term) is impossible.
  • چونک محمول به نبود لدیه  ** نیست ممکن بود محمول علیه 

  • When thou hast not the pain of self-restraint, there is no protasis: therefore the apodosis (recompense) does not follow.
  • چونک رنج صبر نبود مر ترا  ** شرط نبود پس فرو ناید جزا 

  • How admirable is that protasis and how joyful is that apodosis (recompense), a recompense that charms the heart and increases the life of the spirit! 585
  • حبذا آن شرط و شادا آن جزا  ** آن جزای دل‌نواز جان‌فزا 

  • Explaining that God (Himself) is the reward bestowed by Him for the (devotional) work of the lover.
  • در بیان آنک ثواب عمل عاشق از حق هم حق است 

  • For (His) lovers He (alone) is (all their) joy and sorrow; He (alone) is their wages and hire for service.
  • عاشقان را شادمانی و غم اوست  ** دست‌مزد و اجرت خدمت هم اوست